The radiant light, unhindered and inconceivable, eradicates suffering and brings realization of joy; the excellent Name, perfectly embodying all practices, eliminates obstacles and dispels doubt. This is the teaching and practice for our latter age; devote yourself solely to it. It is eye and limb in this defiled world; do not fail to endeavor in it. Accepting and living the supreme, universal Vow, then, abandon the defiled and aspire for the pure. Reverently embracing the Tathagata's teaching, respond in gratitude to his benevolence and be thankful for his compassion.

~ Shinran Shonin, Passages on the Pure Land Way

Tuesday, August 20, 2013

Walking with Rennyo: Nembutsu Recitation

(1) NEMBUTSU RECITATION

Dotoku, from the
village of Kanjuji, visited Rennyo on New Year's Day in the second year of
Meio. “How many years have you reached, Dotoku?” Rennyo asked. “I urge you to
recite the nembutsu. When it is recited in self-power,
it is meant that the number of times it is repeated so much merit is
accumulated toward deliverance by the Buddha. When it is recited in other-power, it is meant that at the
instant moment of total reliance one is received by the Buddha. The nembutsu
following this recitation is always, namuamidabutsu,
namuamidabutsu, expressing heartfelt
joy in gratitude for release by the Buddha's strength, the other-power. The one moment by which we rely totally on Amida
continues unbroken throughout our lives and certain birth in the Pure Land is assured.

In Jodo Shinshu, reciting the Name (Jpn. nembutsu) alone does not automatically ensure birth in the Pure Land; shinjin is essential. One of Master Rennyo’s favorite phrases, which he inherited from the Founder Shinran, is the “one thought-moment
of entrusting.” This moment is the defining event in the spiritual life of a
Shinshu follower, at which all attempts to “earn” deliverance fall away, and
one is brought to rely solely on the Buddha’s power alone. Any nembutsu recited
after this crucial point, therefore, comes naturally as an expression of
gratitude for the Buddha’s salvation. It is for this reason that those who recite nembutsu while being carried by the power of
Amida's great Vows recognize their indebtedness to the Buddha, while those who recite the
nembutsu while relying on their own power fail to grasp the true import of the
Primal Vow. Master Rennyo clearly understood this distinction,
and faithfully transmitted it to his followers.

Asking
ourselves the question, “Why do we say the nembutsu?” may reveal our own state
of mind, and help us to determine whether our shinjin is genuine or not. Do we
recite the nembutsu merely because we learned it from our parents? Out of
habit? To try and calm our minds? Or do we recite it out of a genuine sense of
gratitude? Does our recitation arise from the joy of the Dharma that saves us,
because we “wish to respond to the great benevolence” of the Buddha? Of course,
not every utterance can or need be joyful; but nembutsu that is truly great practice
can only arise from the “sincere and joyful mind” of the Primal Vow. It is
never forced or contrived.

If
our nembutsu recitation is conditioned by worldly aims (wealth, health, pleasure), bound by dependency on our own mind of self-power, or restrained
by an artificial religiosity, we might do well to listen deeply to
the compassionate intent of the Primal Vow. If the pure mind of Other Power is
found to be lacking, we should seek first to resolve our doubts and settle our
own shinjin. Then, once the Name is firmly fixed in our hearts, and its “marvelously
mysterious” working accomplished in us, the nembutsu will come spontaneously
from our lips—strong, full of confidence and gratitude, and in tune with the “nirvanic
sounds of bliss” that pervade the land of happiness.

“The meaning of
the nenbutsu lies in its freedom from contrivance, because it is imponderable,
indescribable, and inconceivable,” the Master said.